Ideas for Impact

Keeping Our Commitments Unwaveringly is Tough

The Harvard business strategy professor Clayton Christensen (of The Innovator’s Dilemma (1997) fame) often tells a story from his college days when he played basketball for his university team. His team worked hard all season and made it to the finals of some big tournament. The championship game was scheduled on a Sunday.

Christensen is a pious Mormon. Playing on the Sabbath (the “seventh day” is holy occasion and has a particular purpose, i.e. rest and spiritual renewal) was against his religious beliefs. The basketball team’s coach asked Christensen to break the rule for that big game, “I don’t know what you believe, but I believe that God will understand.” His teammates prodded him, “You’ve got to play. Can’t you break the rule, just this one time?”

Christensen prayed to God for guidance. After some reflection, he concluded that he would not play in the finals because he did not want to violate the Mormon way of life and break his personal rules: “Because life is just one unending stream of extenuating circumstances. Had I crossed the line that one time, I would have done it over and over and over in the years that followed.”

Willpower is Character in Action

Christensen’s team, however, played without him and won the basketball championship.

Many of us have convinced ourselves that we are able to break our own personal rules “just this once.” In our minds, we can justify these small choices. None of those things, when they first happen, feels like a life-changing decision. The marginal costs are almost always low. But each of those decisions can roll up into a much bigger picture, turning you into the kind of person you never wanted to be.

…

If you give in to “just this once,” based on a marginal-cost analysis, you’ll regret where you end up. That’s the lesson I learned: it’s easier to hold to your principles 100 percent of the time than it is to hold to them 98 percent of the time. The boundary—your personal moral line—is powerful because you don’t cross it; if you have justified doing it once, there’s nothing to stop you doing it again.

For Christenson, the opportunity cost of missing the championship game was large. Therefore, the marginal cost of breaking his rules “just this once” was comparatively trivial. However, the bigger damage of yielding to demands of the circumstances was larger yet, given his religious devotion.

Idea for Impact: Life becomes so much simpler if you decide what you stand for, stick with your values 100% the time, and make no exceptions.

It’s easy to lose your emotional footing and resist temptations, especially when you feel pressured or depressed, or face some other persuasive incentive.

It’s easy to unearth some justification to infringe a little upon your principles or break commitments you’ve made to yourself.

However, conceding “just once” is a slippery slope—the proverbial thin end of a wedge. If you allow yourself to compromise just the once, you can wind up doing it frequently.

In contrast, if you make up your mind to follow 100% on some standard, all of your prospective decisions are made.

Life becomes so much easier when you no longer need to expend your willpower on internal moral deliberations or justify/ regret your poor choices.

Preamble: This is the first in a series of articles I wish to publish on the religiosity of prominent scientists. See my previous article on why it pays understand religion and appreciate religious beliefs (or lack thereof) other than one’s own.

Jane Goodall’s religious sensibilities favor the mystical. She is attributed with, “Thinking back over my life, it seems to me that there are different ways of looking out and trying to understand the world around us. There’s a very clear scientific window. And it does enable us to understand an awful lot about what’s out there. There’s another window; it’s the window through which the wise men, the holy men, the masters of the different and great religions look as they try to understand the meaning in the world. My own preference is the window of the mystic.”

In the May-2008 issue of O, The Oprah Magazine, Jane Goodall discussed her spirituality: “amazing moments—when you seem to know something beyond what you know and to understand things you don’t understand—can’t be understood in this life.”

When asked if she believes in God in an interview published in the Sep-2010 issue of Reader’s Digest, Jane Goodall said,

I don’t have any idea of who or what God is. But I do believe in some great spiritual power. I feel it particularly when I’m out in nature. It’s just something that’s bigger and stronger than what I am or what anybody is. I feel it. And it’s enough for me.

Jane Goodall is a dedicated vegetarian and advocates the vegetarian diet for ethical, environmental, and health reasons.

Farm animals are far more aware and intelligent than we ever imagined and, despite having been bred as domestic slaves, they are individual beings in their own right. As such, they deserve our respect. And our help. Who will plead for them if we are silent? Thousands of people who say they ‘love’ animals sit down once or twice a day to enjoy the flesh of creatures who have been treated so with little respect and kindness just to make more meat.

In ‘Reason for Hope: A Spiritual Journey,’ Jane Goodall tracks her ambitions and accomplishments as one of the world’s foremost primatologist to her childhood roots, tenderly inviting young readers to follow in her spiritual footsteps. In the first chapter, she writes:

I do not want to discuss evolution in [depth], only touch on it from my own perspective: from the moment when I stood on the Serengeti plains holding the fossilized bones of ancient creatures in my hands to the moment when, staring into the eyes of a chimpanzee, I saw a thinking, reasoning personality looking back. You may not believe in evolution, and that is all right. How we humans came to be the way we are is far less important than how we should act now to get out of the mess we have made for ourselves. How should the mind that can contemplate God relate to our fellow beings, the other life-forms of the world? What is our human responsibility? And what, ultimately, is our human destiny?

Religion Plays a Major Role in Shaping Humanity

All along the arc of humankind, religion has controlled and transformed existence. It continues to arouse passion, inspire crusades, instigate controversy, and arbitrate values.

Whether you are deeply religious, an ecumenical, a nonbeliever, or hold indifference towards organized religion, it pays to understand religion, mysticism, and spirituality. Here’s why: a well-informed understanding of humanity entails an appreciation of the role that religion plays in shaping ideas, worldviews, and events that have an impact not only on the political, economic, social, and cultural memes of the collective but also on the attitudes and behaviors of the individual.

Religiosity of Scientists

Given the shifting relationship between religion and science, I’ve always been fascinated by the religious and spiritual opinions of scientists.

The collective perception of the interplay between religion and science has changed significantly over time, especially since the 16th century when Francis Bacon pioneered experimental science and unleashed the intellectual development of the scientific discipline. Francis, Galileo Galilei, Blaise Pascal, Isaac Newton, and other titans interconnected their science with their Christian faiths. Present-day scientists such as physicist Stephen Hawking (who is “not religious in the normal sense”) have offered alternative rationalizations of spirituality. Astrophysicist Carl Sagan and evolutionary biologist Richard Dawkins (who said, “not only is science corrosive to religion; religion is corrosive to science”) have aggressively criticized conventional religions.

I shall publish a series of articles where I gather views that prominent scientists hold on faith, God, and their religiosity. On Friday, I’ll feature Jane Goodall, the leading primatologist.

All over the world, organized religion is on a protracted decline. However, in Western societies, Buddhism is one of the fastest growing “religions” in terms of new converts.

In these Western societies, many people take to Buddhism because of the appeal of meditation and the substantial self-help benefits attributed to persistent meditative practice. Some Neo-Buddhists are motivated enough to warm up slowly but surely to the fact that Buddhism is much more than mere meditation. They come to understand that the Buddhist way of life is atheistic and emphasizes ethics. They draw inspiration from the realization that they alone are responsible for their own attitudes, intentions, decisions, actions, and behaviors. As University of St. Thomas’s Stephen Laumakis wrote in An Introduction to Buddhist Philosophy,

The single most important or most basic insight of the historical Buddha is the claim that who we are and what we think exists is a function of our mind and its cognitive powers. In other words, it is our mind and our uses of it that determine how we see and understand our self, the world, and other things.

On the other hand, some new Buddhist practitioners have misgivings especially as regards the religious or esoteric philosophical aspects of Buddhism. They continue to seek and practice meditation techniques in a secular, non-Buddhist context.

Buddhism has never sought strength in number of adherents

As I have mentioned in my previous article, Buddhism is more of a philosophy of life—a “spiritual practice”—than a religion in the Abrahamic sense.

When Thich Nhat Hanh, the Dalai Lama, and other prominent Buddhist teachers started teaching Buddhism in the West during the ’80s, they did not intend to establish a beachhead. Rather, they intended to help educate enthusiasts and help Westerners return, with renewed spirit, to their own religions. In Teachings on Love, Thich Nhat Hanh wrote:

Many Westerners attracted to Buddhist practice have abandoned their own spiritual traditions. They reject the churches and clergy of their own traditions because they feel constricted and uncomfortable with the attitudes and practices they have encountered there. They have suffered within their own tradition and so have sought another. They approach Buddhist practice with the hope of replacing their own tradition and may wish to break away from their own tradition forever.

According to Buddhist wisdom, such wishing is in vain. A person severed from her own culture and traditions is like a tree pulled out by the roots. Such a person will find it hard to be happy. Buddhist practice can offer effective means to heal, reconcile, and reunite with one’s blood and spiritual families, in order to discover the precious gems in one’s own traditions. Thanks to the practice, people will see that Buddhism and their own spiritual tradition have many things in common, and therefore it is not necessary to reject their own spiritual tradition. They will see that there are things that need to be transformed in Buddhism as well as in their own tradition.

Idea for Impact: Forcefully rejecting one’s religious, spiritual, or cultural tradition in favor of another is not conducive to happiness and peace of mind. Buddhism encourages the Neo-Buddhists to employ insights from their Buddhist practices to find what may have been previously overlooked in their long-established beliefs.

Today is Vesak (or Wesak) in South East Asia, the most prominent of Buddhist festivals and a celebration of the birth, enlightenment, and death of Gautama Buddha, the historical Buddha. Vesak is celebrated on a different day in South Asia.

I’ll take this opportunity to clarify a common conception—or misconception—taken up during casual comparisons between Buddhism and the Abrahamic faiths. I’ll also shed light on Buddhist gods and deities.

The Buddha Never Considered Himself Savior or the Guardian of Truth

According to foundational Buddhist scriptures, Gautama Buddha claimed to be an ordinary man—not a God, superhuman, or prophet. The Buddha even denied that he was omniscient, though he did emphasize that what he knew was all that really matters.

The Buddha presented himself as a philosopher, an enlightened human being. He was only exceptional in having deeply contemplated the true nature of reality. He claimed he had identified the sources of pain and suffering.

The Buddha taught that humans are fundamentally ignorant about the nature of existence and that everything in life is unsatisfactoriness (dukkha) caused by ignorance (avidya) and selfish craving (tanha.) As a teacher, the Buddha was deeply interested in the ethical remaking of a person and declared that it lay within anybody’s capacity to follow his life experience to achieve awakening. The Buddha insisted that his teachings should not be accepted on blind faith—Buddhism is therefore a ‘religion’ of reason and meditation.

Siddhartha Gautama, the Historical Buddha

The entire philosophical edifice of Buddhism centers on Gautama Buddha’s enlightenment. He was born into royalty as Siddhartha Gautama during the sixth century before Christ. According to tradition, at Siddhartha’s naming ceremony, Brahmin astrologers predicted that the newborn was predestined to become an extraordinary ruler of humans, as a great king or holy man. His father desperately wished the former for his long-awaited heir. He isolated Siddhartha within their palace’s protective boundaries and took precautions to ensure that Siddhartha would never experience any trouble, sorrow, or suffering that could cast even the slightest shadow on his happiness.

At age 29, Siddhartha strayed from his palace’s simulated paradise and chanced upon an old man, a diseased man, and a corpse. He also encountered an ascetic who strove to find the cause of human suffering. Depressed by his encounters with human suffering, Siddhartha resolved to follow the ascetic’s example. Leaving his wife and infant son behind (they later became initial disciples), Siddhartha left his affluent palace and lived as a beggar. After pursuing six years of ascetic practice and arduous meditation, he attained new depths of understanding about the nature of life, ego, consciousness, and reality. He achieved enlightenment and thus became the Buddha, the “Awakened One,” or the “Enlightened One.”

Theism is Incompatible with Buddha’s Teachings

The concept of an omnipotent God does not feature substantially in Buddhism. Indeed, scholars quote verse 188 of the Dhammapada, “Men driven by fear go to many a refuge, to mountains, and to forests, to sacred trees, and shrines,” and state that the Buddha believed that the concepts of religion and godliness stem from primal fear, just as sociologists and psychologists have recently posited.

Unlike people of other faiths, Buddhists believe neither in a creator God nor in a personal God entitled to their obedience. Consequently, Buddhism does not derive its system of ethics from any divine authority, but from the teachings of Gautama Buddha.

Buddhism: Gods and Deities

Buddhist doctrines have evolved over the centuries. In some schools of Buddhism, the worship of the Buddha is merely an act of commemoration for the founder of their ancient tradition. Others defy the foundational Buddhist teachings that the Buddha is not an object of prayer or devotion and worship him as a deity who holds supernatural qualities and powers.

To account for the misconception of a Buddhist God, the more-religious forms of Buddhism added gods to serve as objects of meditation. According to these schools, living beings can be reborn into various realms of existence, one of which is the realm of the gods. The Buddha was said to have taken various animal and human forms and reborn as a god several times. The gods (those born into the realm of the gods) are mortal and impermanent—i.e., they are born and die like other living beings. These gods do not play any role in the creation or sustenance of the cosmos. Adherents can meditate upon these gods and pray to them for practical (but not spiritual) benefits.

The Mahayana schools of Buddhism also believe in many supernatural beings that feature prominently in Buddhist art: various Buddha-figures, ghosts, demons, and bodhisattvas. Bodhisattvas are would-be Buddhas who represent various virtues of thought and action. In Tibetan Buddhism, for example, the Sitatara or the White Tara (‘star’ in Sanskrit) is a female Bodhisattva. She is a meditation deity who embodies compassion, longevity, and tranquility.

Finally, the Laughing Buddha (Pu-Tai or Budai in Chinese and Hotei in Japanese) is a holy person per Chinese folklore. He represents a future bodhisattva and epitomizes contentment. His popular image is often mistaken for that of Gautama Buddha. Rubbing Budai’s belly is said to bring good luck and prosperity.

Recommended Books & Films

English poet Edwin Arnold’s “The Light of Asia” (1879,) a book that deeply inspired Gandhi. The Light of Asia illustrates the life of Siddhartha Gautama, his enlightenment, character, and philosophy.

German theologian Rudolf Otto’s classic “The Idea of the Holy” (1917) explores the mystic, non-rational aspects of the idea of God and contains abundant references to foundational Buddhist teachings.

Italian filmmaker Bernardo Bertolucci’s “Little Buddha” (1993) includes an remarkable visual retelling of the life of Prince Siddhartha Gautama. Bertolucci also made the epic “The Last Emperor” (1987.)

Non-Violence in Buddhism

“Thou shalt not kill.” This command forbids committing murder—specifically slaying a fellow human. The seventh of the Torah’s Ten Commandments (the Decalogue) allows for the execution of animals.

This specific tenet can be interpreted as comparatively lenient, even indulgent, compared to the mainstream Hinduism and the derivative Jain and Buddhist philosophies. Within these contexts, non-violence is a fundamental building block of ethics. Naturally, this idea of refraining from cruelty proscribes murder, but it also surpasses that guideline. In fact, practicing pacifism deters all varieties of violence against any sentient being, be it a human or an animal. Under the rule of non-violence, these creatures are protected from aggression, hostility, cruelty, sadism, and savagery—all unacceptable forms of conduct.

In accordance with the concept of anatta (the idea of there being no self,) Buddhism teaches us that, should we cling to the illusion of possessing autonomous ‘selves,’ we will fail to fully comprehend non-violence. Upon removal of the sense of the individual self, inflicting damage on another in turn damages the perpetrator. Should you inflict violence upon another, you too will suffer its effects.

Gandhi on the Doctrine of Ahimsa

Violence is the utmost form of asserting oneself over another. An alternative to aggression is Ahimsa or non-violence. This peaceful method was recognized as an entirely credible ethical code when Gandhi adopted it. He took up non-violence in his struggle against injustice and oppression, first as a peace leader in South Africa and then as the leader of India’s independence movement. Gandhi’s own definition of Ahimsa is as follows:

Literally speaking, Ahimsa means “non-killing.” But to me it has a world of meaning, and takes me into realms much higher, infinitely higher. It really means that you may not offend anybody; you may not harbor an uncharitable thought, even in connection with one who may consider himself to be your enemy. To one who follows this doctrine there is no room for an enemy. But there may be people who consider themselves to be his enemies. So it is held that we may not harbor an evil thought even in connection with such persons. If we return blow for blow we depart from the doctrine of Ahimsa. But I go farther. If we resent a friend’s action, or the so-called enemy’s action, we still fall short of this doctrine. But when I say we should not resent, I do not say that we should acquiesce: by the word “resenting” I mean wishing that some harm should be done to the enemy; or that he should be put out of the way, not even by any action of ours, but by the action of somebody else, or, say, by divine agency. If we harbor even this thought we depart from this doctrine of Non-Violence.

In observance of Christmas, I present teachings from the Holy Bible, the principal scripture in the Christian faith.

Merry Christmas! May you all have a day filled with peace and joy.

Christmas and the Season of Goodwill

Christmas is widely celebrated to commemorate the birth of Jesus, the central figure of the Christian faith. Christians believe that Jesus, born to Mary and Joseph, a Jewish couple in Palestine in the first century AD, was the Christ (from the Greek word Khristós meaning “the anointed,” or “the chosen one of God”.)

To be precise, in the Christian tradition, December 25 is the first of the twelve days of Christmas. Traditionally, this twelve-day Christmas celebration ends with the feast of “Epiphany,” held on January 6 or on the first Sunday after Christmas.

Over the years, Christmas has transformed into a secular holiday. Historians and religious scholars believe that the December date for the birth of Christ was set around the time of the winter solstice to fit in with pre-Christian pagan traditions of feasting during the occasion of the sun’s annual rebirth, in late December. Besides, the Church of Rome (now the Vatican) did not establish the festival as Christian until the middle of the fourth century.

Christmas Spirit in Action

No other holiday boasts a richer variety of rituals, traditions, and customs. Christmas celebrations vary around the world in length and style. The Christians attend midnight or Christmas day Church services and set up a Tyrolean crib at home featuring the town of Bethlehem and the manger to commemorate the birth of Jesus Christ.

The season of good will is marked by exchange of gifts and greeting cards, sumptuous dinners, familiar hymns and songs, brightly lit trees, red-ribboned wreaths, ornaments and decorations, Santa Claus, and stockings. During the last few decades, the “Christmas shopping season” has become economically imperative as the time of new product introduction and hectic shopping.

The Holy Bible

The Bible (from the Greek word ta biblia, for “the books”) is a compilation of scripture in Judaism and the Christian faiths. It is the most widely read literature in the world.

The Christian Bible consists of the Old Testament and the New Testament. The Old Testament contains nearly all of the same writings as the Hebrew Bible; the New Testament is a collection of writings dating from after the life of Jesus. The New Testament includes the Gospels (the central message of Jesus Christ and the promise of salvation for the faithful,) the Acts of the Apostles (the stories of the few years after Jesus’ death,) the Epistles (details of the Christian faith), and the book of Revelation (a vision for the end of time.)

Inspirational Quotations from the Christian Bible

God is in heaven, and thou upon earth: therefore let thy words be few.— The Holy Bible

Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths.— The Holy Bible

The entire law is summed up in a single command, “Love your neighbor as yourself.”— The Holy Bible

And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.— The Holy Bible

He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.— The Holy Bible

Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.— The Holy Bible

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.— The Holy Bible

Jewish families celebrate Hanukkah by kindling the lights of a nine-branched candlestick called the ‘Menorah‘. They kindle one light on the first night, two on the second night and so on. Each night, they also kindle the ninth light, the ‘Shamash‘, for kindling the others. The Shamash is usually higher or lower than the other eight in the Menorah.

The Talmud

The word Talmud is short for ‘Talmud Torah,’ which means “study of the Torah” in Hebrew. The Torah is the Hebrew term for the Pentateuch, the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.) The Talmud is composed of several volumes of rabbinical discussions about the interpretation of the Biblical text related to Jewish history, philosophy, ethics, and customs — the meaning and conduct of life, in general.

The central part of the Talmud is the Mishnah, a record of the core teachings of Jewish faith that were previously preserved only orally. Surrounding the Mishnah is the Gemara, the interpretation and commentaries of the Mishnah. The Talmud has no single author. Rather, it is a collection of several volumes, to which Jewish scholars have added their accumulated knowledge over the course of time since about 220 CE.

To observe Deepavali, we present below a few inspirational quotations from the Bhagavad Gita, one of the noblest scriptures of the Hindu faith.

Inspirational Quotations from the Bhagavad Gita

“Bhagavad Gita,” literally “Songs of the Lord,” is a compilation of 700 verses rendered by Krishna, an incarnation of one of the central deities of Hinduism, to the warrior Arjuna. The occasion is the historic battle of Kurukshetra between Arjuna and his brothers on one side and their cousins on the other.

Like the great scriptures of the other faiths, Bhagavad Gita discusses various beliefs, values, and disciplines central to the conduct of a good and meaningful life: devotion, attachment, conflict of motives, ethical actions and consequences, sense of duty, and misgiving from right actions — values and teachings very much even to this day. We recommend these translations and commentaries by Sri Sankaracharya, Annie Besant, Edwin Arnold, and other free texts from the Internet Archive.

From the “‘Songs of the Lord”

Whatever the state of being that a man may focus upon at the end, when he leaves his body, to that state of being he will go.— The Bhagavad Gita

Whatever action is performed by a great man, common men follow in his footsteps, and whatever standards he sets by exemplary acts, all the world pursues.— The Bhagavad Gita

Because the fool wants to become God, He never finds him. The master is already God, Without ever wishing to be.— The Bhagavad Gita

He who sees Me everywhere, and sees everything in Me, I am not lost to him, nor is he lost to me.— The Bhagavad Gita

In this world three gates lead to hell — the gates of passion, anger and greed. Released from these three qualities one can succeed in attaining salvation and reaching the highest goal.— The Bhagavad Gita

There are two ways of passing from this world – one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.— The Bhagavad Gita

Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force (breath), as oblations into the fire of the controlled mind.— The Bhagavad Gita

There is more happiness in doing one’s own (path) without excellence than in doing another’s (path) well.— The Bhagavad Gita

Let a man lift himself by his own self alone, let him not lower himself; for this self alone is the friend of oneself and this self alone is the enemy of oneself.— The Bhagavad Gita

Nagesh Belludi[contact him] is an Ann Arbor, Michigan-based investment-fund manager, leadership coach, and freethinker on a mission to "help people become more effective through positive change in behavior." He frequently voyages in discovery of the places, the people, and the spirits of the greatest countries of the world.

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